Ezra 7:26 — Word Study
WLCוְכָל־ דִּי־ לָא֩ לֶהֱוֵ֨א עָבֵ֜ד דָּתָ֣א דִֽי־ אֱלָהָ֗ךְ וְדָתָא֙ דִּ֣י מַלְכָּ֔א אָסְפַּ֕רְנָא דִּינָ֕ה לֶהֱוֵ֥א מִתְעֲבֵ֖ד מִנֵּ֑הּ הֵ֤ן לְמוֹת֙ הֵ֣ן לִשְׁרֹשִׁ֔י הֵן־ לַעֲנָ֥שׁ נִכְסִ֖ין וְלֶאֱסוּרִֽין׃ פ
BSAIf anyonekôl [whoever, any person] doeshâvâʼ notlâʼ keepʻăbad [obey, follow] the lawdâth [decree, commandment] ofdîy your Godʼĕlâhh [Elohim, the supreme Creator] and the lawdâth [edict, rule] ofdîy the kingmelek let a strictʼoçparnâʼ [severe, diligent] judgmentdîyn [verdict, sentence] behâvâʼ executedʻăbad [carried out, enforced] against himmin whetherhên [it be unto] deathmôwth△ [the end of life, mortal termination] banishmentshᵉrôshûw△ [exile, removal from the land] confiscationʻănash△ [seizure, taking away] of propertynᵉkaç [goods, wealth] or imprisonmentʼĕçûwr [bondage, confinement]
| Greek | English | Parsing |
|---|---|---|
| וְכָל־ | and any | Conjunction, noun common both singular absolute |
| דִּי־ | who | Conjunction |
| לָא֩ | not | Particle |
| לֶהֱוֵ֨א | he will be | Verb, Qal, imperfect third person masculine singular |
| עָבֵ֜ד | doing | Verb, Qal, participle (active) masculine singular |
| דָּתָ֣א | law the | Noun common both singular determined, particle |
| דִֽי־ | of | Conjunction |
| אֱלָהָ֗ךְ | God your | Noun common both singular construct, suffix |
| וְדָתָא֙ | and decree the | Conjunction, noun common both singular determined, particle |
| דִּ֣י | of | Conjunction |
| מַלְכָּ֔א | king the | Noun common both singular determined, particle |
| אָסְפַּ֕רְנָא | diligently | Adverb |
| דִּינָ֕ה | judgment | Noun common both singular determined, particle |
| לֶהֱוֵ֥א | let it be | Verb, Qal, imperfect third person masculine singular |
| מִתְעֲבֵ֖ד | done | Verb masculine singular |
| מִנֵּ֑הּ | from him | Preposition, suffix |
| הֵ֤ן | whether | Conjunction |
| לְמוֹת֙ | to death | Preposition, noun common both singular absolute |
| הֵ֣ן | or | Conjunction |
| לִשְׁרֹשִׁ֔י | to banishment | Preposition, noun common both singular absolute |
| הֵן־ | or | Conjunction |
| לַעֲנָ֥שׁ | to confiscation of | Preposition, noun common both singular construct |
| נִכְסִ֖ין | properti | Noun common, masculine plural absolute |
| וְלֶאֱסוּרִֽין׃ פ | and to imprisonment | Conjunction, preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If anyone does not keep the law of your God and the law of the king, let a strict judgment be executed against him, whether death, banishment, confiscation of property, or imprisonment. |
| KJV | And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. |
| ASV | And whosoever will not do the law of thy God, and the law of the king, let judgment be executed upon him with all diligence, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. |
| YLT | and any who doth not do the law of thy God, and the law of the king, speedily is judgment done upon him, whether to death, or to banishment, or to confiscation of riches, and to bonds.' |
| WEB | Whoever will not do the law of your God and the law of the king, let judgment be executed on him with all diligence, whether it is to death, or to banishment, or to confiscation of goods, or to imprisonment. |
| BBE | And if anyone does not keep the law of your God and the law of the king, take care that punishment is given to him, by death or by driving him from his country or by taking away his goods or by putting him in prison. |
Where they part company is הֵן — see How Translations Differ.
The sentence is structured around a conditional statement, leading to a series of potential consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוה
The sentence as the grammar sees it Open the tree ›
3 of 24 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezra 7:26
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Ezra's Instructions on Law and Judgmentgenerated
Ezra 7:26 outlines the consequences for failing to uphold the laws of God and the king. Ezra emphasizes the need for strict adherence to these laws, reflecting the seriousness with which legal and moral codes should be treated in the community. This instruction is part of a broader mandate to ensure that the people are governed by divine and royal decrees, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 6:11 | I also decree that if any man interferes with this directive, a beam is to be torn from his house and raised up, and he is to be impaled on it. And his own house shall be made a pile of rubble for this offense. |
| 2 | Daniel 3:28–29 | Nebuchadnezzar declared, “Blessed be the God of Shadrach, Meshach, and Abednego, who has sent His angel and delivered His servants who trusted in Him. They violated the king’s command and risked their lives rather than serve or worship any god except their own God. |
| 3 | Daniel 6:26 | I hereby decree that in every part of my kingdom, men are to tremble in fear before the God of Daniel: For He is the living God, and He endures forever; His kingdom will never be destroyed, and His dominion will never end. |
| 4 | 2 Chronicles 30:12 | Moreover, the power of God was on the people in Judah to give them one heart to obey the command of the king and his officials according to the word of the LORD. |
| 5 | Exodus 21:1–22 | “These are the ordinances that you are to set before them: |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — דִּינָ֕ה, di.Nah'generated
The word דִּינָה (diynah) means 'judgment' or 'verdict.' It is used in legal contexts to describe a decision made by a court or authority. The parsing indicates that it is a noun in the singular form, emphasizing a specific judgment being rendered.
This term carries significant weight in the context of legal proceedings, reflecting the authority of the law and the consequences of violating it. The use of this word underscores the importance of justice and order within the community.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses judgment for דִּינָ֕ה, which is also reflected in the KJV and ASV.
Sentence Structuregenerated
The main clause is governed by the verb לֶהֱוֵ֨א, let it be, which introduces the consequences of disobedience. Several phrases follow, detailing the conditions and types of penalties.
The structure emphasizes the conditional nature of the judgment, with the consequences clearly laid out in a series of options, demonstrating a formal legal style.
Septuagint Backgroundgenerated
The Septuagint translates דִּינָ֕ה as κρίμα (krima), which also means 'judgment' but may carry a slightly different connotation of a judicial decision compared to the Hebrew term. This choice reflects a consistent legal framework in both texts.
The Greek word κρίμα suggests a focus on the outcome of a legal process, aligning with the Hebrew emphasis on the authority of the law.
In plain words — the whole versegenerated
Ezra 7:26 states that anyone who does not follow the laws of God and the king should face serious consequences. This includes penalties such as death, banishment, confiscation of property, or imprisonment. Ezra emphasizes the importance of obeying these laws to maintain order in the community.
Frequently Asked Questionsgenerated
The verse outlines several consequences for disobedience, including death, banishment, confiscation of property, or imprisonment.
Following these laws is crucial for maintaining order and justice within the community, as emphasized by Ezra's instructions.
This verse illustrates the interconnectedness of divine commandments and human laws, showing that both are to be upheld for a just society.
The term 'judgment' refers to the legal decisions made regarding those who violate the laws, emphasizing the seriousness of such violations.
Reflection Questionsgenerated
- In what ways do I see the importance of laws in my own community?
- How can I ensure that I am following the laws that govern my life?
- What are some consequences I have faced for not following rules or guidelines?
- How can I encourage others to respect and adhere to laws that promote justice?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 7:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd whosoever will not do the law of thy God, and the law of the king,.... Either the judge who delays judgment, or does not execute it according to the law of God, and of the king; or the people,
Read John Gill on Ezra 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons? No JFB commentary on these verses.
Read Robert Jamieson on Ezra 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe law of thy God, and the law of the king, to wit, concerning these matters. Or, which law of God is by this my sanction now become my law also, to which I expect their punctual and ready obedience. For as far the civil laws of the empire, Ezra neither was skilful in them, nor was intrusted with the execution of them, which was committed to other hands.
Read Matthew Poole on Ezra 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 7:26 And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether [it be] unto death, or to banishment, or to confiscation of goods, or to imprisonment.Ver. 26. And whosoever will not do the law of thy God] In the first place, and then the king’ s law, as it is subordinate and subservient to God’ s. Obediemus Atridis honesta mandantibus, non aliter, saith he in Euripides (in Iphigenia), If the king command honest things, we will obey him; otherwise not. Let judgment be executed speedily upon him] Let this be noted against those that hold that magistrates have nothing to do with men in matters of religion. Artaxerxes here…
Read John Trapp on Ezra 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Let judgment be executed speedily upon him.—Hence civil authority is added to religious. All these powers were usually entrusted to the provincial administrators, with more or less of reservation, by the Persians. But it is obvious that their combination in the one person of this servant of Tehovah demanded express statement.
Read Charles John Ellicott on Ezra 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Whether it be unto death] These include almost every species of punishment which should be inflicted on culprits in any civilized state. With this verse the Chaldee part of this chapter ends.
Read AdamClarke on Ezra 7 →CambridgeThe Cambridge Bible for Schools and Colleges26. Penalty for Contumacy. whosoever will not do] i.e. whoever of the Israelite race or of those that had attached themselves to the Jewish religion. speedily] R.V. with all diligence.death … banishment … confiscation … imprisonment] The king hands over to Ezra plenary powers of punishment. banishment] R.V. marg. Aram. rooting out. LXX. παιδεία. Vulg. ‘exilium’. ‘Banishment’ is probably the meaning of the word, coming as it does between ‘death’ and ‘confiscation’. Some explain it of ‘excommunication’ or separation ‘from the congregation’. It is not to be supposed that Ezra’s commission superseded the official governors of the satrapy. Rather his powers (1) to appoint judges (2) to instruct…
Read Cambridge on Ezra 7 →Albert Barnes1798–1870Barnes' Notes on the BibleBanishment - literally, as in the margin. Separation from the congregation is probably intended (compare Ezra 10:8).
Read Albert Barnes on Ezra 7 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
If anyone does not keep the law of your God and the law of the king, let a strict judgment be executed against him, whether death, banishment, confiscation of property, or imprisonment.
Whoever will not do the law of your God and the law of the king, let judgment be executed on him with all diligence, whether it is to death, or to banishment, or to confiscation of goods, or to imprisonment.
If anyone does not keep the law of your God and the law of the king, let a strict judgment be executed against him, whether death, banishment, confiscation of property, or imprisonment.
Everyone who does not observe both the law of your God and the law of the king will be completely liable to the appropriate penalty, whether it is death or banishment or confiscation of property or detainment in prison.”
Tyndale line
And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.
And whosoever will not do the law of thy God, and the law of the king, let judgment be executed upon him with all diligence, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.
And whosoever will not do the law of thy God, and the law of the king, let judgment be executed upon him with all diligence, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.
And whoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be to death, or to banishment, or to confiscation of goods, or to imprisonment.
And whosoeuer will not doe the Lawe of thy God, and the Kings lawe, let him haue iudgement without delay, whether it be vnto death, or to banishment, or to confiscation of goods, or to imprisonment.
Strictly literal
And whosoever will not do the law of thy God and the law of the king, let judgment be executed diligently upon him, whether unto death, or to banishment, or to confiscation of goods, or to imprisonment.
and any who doth not do the law of thy God, and the law of the king, speedily is judgment done upon him, whether to death, or to banishment, or to confiscation of riches, and to bonds.'
and any who does not do the Law of your God, and the law of the king, judgment is done speedily on him, whether to death, or to banishment, or to confiscation of riches, and to bonds.”
And if there be any one who will not execute the law of thy God, and the law of the king, let justice be speedily executed upon him, whether it be unto death or to banishment, or to a fine on goods, or to imprisonment.
Punish anyone who does not fully obey God's law or the king's law, whether by death, banishment, confiscation of their goods, or imprisonment.
From the Latin
And whosoever will not do the law of thy God, and the law of the king diligently, judgment shall be executed upon him, either unto death, or unto banishment, or to the confiscation of goods, or at least to prison.
Simplified
Anyone who does not keep the law of your God and the law of the king, will be severely punished, either by death, banishment, seizure of property, or imprisonment.”
And if anyone does not keep the law of your God and the law of the king, take care that punishment is given to him, by death or by driving him from his country or by taking away his goods or by putting him in prison.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 22 of the 24 words matched. This indicates a strong consistency in the transmission of this verse across different traditions.
וְכָל־ דִּי־ לָא֩ לֶהֱוֵ֨א עָבֵ֜ד דָּתָ֣א דִֽי־ אֱלָהָ֗ךְ וְדָתָא֙ דִּ֣י מַלְכָּ֔א אָסְפַּ֕רְנָא דִּינָ֕ה לֶהֱוֵ֥א מִתְעֲבֵ֖ד מִנֵּ֑הּ הֵ֤ן לְמוֹת֙ הֵ֣ן לִשְׁרֹשִׁ֔י הֵן־ לַעֲנָ֥שׁ נִכְסִ֖ין וְלֶאֱסוּרִֽין׃ פ
22 of the 24 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezra 7:26
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
Adj — Verb · Qal · imperfect third person masculine singularAVqi3ms
עֲבַד (abad) primarily means to make or do. It encompasses actions such as creating, performing, or executing tasks. The word can also imply a state of being made or done, as noted in its various forms. The entries do not indicate any significant disagreement among lexicons.
עֲבַד vb. make, do
Pe.
make
do
Hithpe.
be made into
be done, wrought
base
H5648 עֲבַד
5648 `abad ab-bad'
(Aramaic) corresponding to 5647; to do, make, prepare, keep,
etc.:--X cut, do, execute, go on, make, move, work.
see HEBREW for 05647
עֲבַד (a.vad) — to make.
1) to make, do
1a)(P'al)
1a1) to make, create
1a2) to do, perform
1b) (Ithp'al)
1b1) to be made into
1b2) to be done, be wrought, be performed, be executed, be carried out
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
דָּת (dath) is an Aramaic word meaning 'decree' or 'law.' It encompasses various types of laws, including those decreed by a king and divine laws. The entries consistently emphasize its legal connotations without significant disagreement.
דָּת n.f. decree, law
base
H1882 דָּת
1882 dath dawth
(Aramaic) corresponding to 1881; decree, law.
see HEBREW for 01881
דָּת (dat) — law.
1) decree, law
1a) a decree (of the king)
1b) law
1c) law (of God)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
Law
A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.
(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.
(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.
The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos , when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on…
In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the…
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2ms
דָּת (dath) is an Aramaic word meaning 'decree' or 'law.' It encompasses various types of laws, including those decreed by a king and divine laws. The entries consistently emphasize its legal connotations without significant disagreement.
דָּת n.f. decree, law
base
H1882 דָּת
1882 dath dawth
(Aramaic) corresponding to 1881; decree, law.
see HEBREW for 01881
דָּת (dat) — law.
1) decree, law
1a) a decree (of the king)
1b) law
1c) law (of God)
Adj | N-fs | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
אׇסְפַּרְנָא (ocparna) is an Aramaic word of Persian origin, meaning 'diligently' or 'thoroughly.' It conveys a sense of speed or eagerness in action. The various lexicons consistently emphasize its meaning related to diligence, with no significant disagreements noted.
אׇסְפַּרְנָא adv. thoroughly, RV. with (all) diligence
base
H629 אׇסְפַּרְנָא
629 'ocparna' os-par-naw'
(Aramaic) of Persian derivation; diligently:--fast,
forthwith, speed(-ily).
אׇסְפַּרְנָא (os.par.na) — diligently.
1) thoroughly
2) (CLBL) eagerly, diligently
Adj — AdverbAD
דִּין (diyn) means 'judgment' and is related to the Aramaic term for the same concept. The entries consistently define it as a noun referring to judgment, with no significant disagreement among the lexicons.
דִּין n.m. judgment
base
H1780 דִּין
1780 diyn deen
(Aramaic) corresp. to 1779:--judgement.
see HEBREW for 01779
דִּין (din) — judgment.
judgment
Aramaic of din (דִּין "judgment" H1779)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.
For the expression, "judgment-hall," see PRETORIUM.
THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…
→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
Adj — Verb · Qal · imperfect third person masculine singularAVqi3ms
עֲבַד (abad) primarily means to make or do. It encompasses actions such as creating, performing, or executing tasks. The word can also imply a state of being made or done, as noted in its various forms. The entries do not indicate any significant disagreement among lexicons.
עֲבַד vb. make, do
Pe.
make
do
Hithpe.
be made into
be done, wrought
base
H5648 עֲבַד
5648 `abad ab-bad'
(Aramaic) corresponding to 5647; to do, make, prepare, keep,
etc.:--X cut, do, execute, go on, make, move, work.
see HEBREW for 05647
עֲבַד (a.vad) — to make.
1) to make, do
1a)(P'al)
1a1) to make, create
1a2) to do, perform
1b) (Ithp'al)
1b1) to be made into
1b2) to be done, be wrought, be performed, be executed, be carried out
Adj — Verb masculine singularAVurmsa
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
Adj | Suff — Preposition · suffixAR/Sp3ms
הֵן (hen) is a conjunction meaning 'if' or 'whether,' while לָהֵן (la-hen) means 'therefore.' Both terms are rooted in Aramaic, with hen corresponding to the Hebrew word for 'look' and la-hen related to the word for 'therefore.' The entries consistently define these terms without notable disagreement.
הֵן conj. if, whether
base
לָהֵן conj. therefore
base
H2006a הֵן conj. if, whether H2006b לָהֵן conj. therefore
2006 hen hane
(Aramaic) corresponding to 2005: lo! also there(-fore), (un-
)less, whether, but, if:--(that) if, or, whether.
see HEBREW for 02005
הֵן (hen) — if.
behold, if, whether
Aramaic of hen (הֵן "look!" H2005)
לָהֵן (la.hen) — therefore.
therefore
Aramaic of la.hen (לָהֵן "therefore" H3860)
Adj — ConjunctionAC
מוֹת (mowth) means 'death' in Hebrew and is noted in various contexts, including Ezra 7:26. It is also related to the Aramaic term for death, מָ֫וֶת (ma.vet). The entries consistently define it as a noun referring to the concept of death.
מוֹת n.[m.] death;—abs. Ezr 7:26.
ref
H4193 מוֹת
4193 mowth mohth
(Aramaic) corresponding to 4194; death:--death.
see HEBREW for 04194
מוֹת (mot) — death.
death
Aramaic of ma.vet (מָ֫וֶת "death" H4194)
Adj | N-ms — Preposition · noun common both singular absoluteAR/Ncbsa
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
הֵן (hen) is a conjunction meaning 'if' or 'whether,' while לָהֵן (la-hen) means 'therefore.' Both terms are rooted in Aramaic, with hen corresponding to the Hebrew word for 'look' and la-hen related to the word for 'therefore.' The entries consistently define these terms without notable disagreement.
הֵן conj. if, whether
base
לָהֵן conj. therefore
base
H2006a הֵן conj. if, whether H2006b לָהֵן conj. therefore
2006 hen hane
(Aramaic) corresponding to 2005: lo! also there(-fore), (un-
)less, whether, but, if:--(that) if, or, whether.
see HEBREW for 02005
הֵן (hen) — if.
behold, if, whether
Aramaic of hen (הֵן "look!" H2005)
לָהֵן (la.hen) — therefore.
therefore
Aramaic of la.hen (לָהֵן "therefore" H3860)
AC — ConjunctionAC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
The Hebrew word שְׁרֹשׁוּ, transliterated as *shroshuw*, relates to the concepts of uprooting and banishment, particularly in a figurative sense. It appears in the context of exile, as noted in Ezra 7:26. The entries indicate that it is derived from a root meaning eradication.
שרשו Kt, Qr שְׁרֹשִׁי n.f. uprooting, fig. banishment;—abs. Ezr 7:26.
ref
H8332 שרשו, שְׁרֹשׁוּ
8332 shroshuw sher-o-shoo'
(Aramaic) from a root corresponding to 8327; eradication,
i.e. (figuratively) exile:--banishment.
see HEBREW for 08327
שְׁרֹשִׁי (she.ro.shu) — banishment.
uprooting, banishment
Adj | N-fs — Preposition · noun common both singular absoluteAR/Ncbsa
ban'-ish-ment.
See PUNISHMENTS.
→ General scriptures concerning Ezr 7:26
→ Of Adam and Eve, from Eden Ge 3:22-24
→ Of Cain, to be “a fugitive and vagabond,” Ge 4:14
הֵן (hen) is a conjunction meaning 'if' or 'whether,' while לָהֵן (la-hen) means 'therefore.' Both terms are rooted in Aramaic, with hen corresponding to the Hebrew word for 'look' and la-hen related to the word for 'therefore.' The entries consistently define these terms without notable disagreement.
הֵן conj. if, whether
base
לָהֵן conj. therefore
base
H2006a הֵן conj. if, whether H2006b לָהֵן conj. therefore
2006 hen hane
(Aramaic) corresponding to 2005: lo! also there(-fore), (un-
)less, whether, but, if:--(that) if, or, whether.
see HEBREW for 02005
הֵן (hen) — if.
behold, if, whether
Aramaic of hen (הֵן "look!" H2005)
לָהֵן (la.hen) — therefore.
therefore
Aramaic of la.hen (לָהֵן "therefore" H3860)
AC — ConjunctionAC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
The Hebrew word עֲנָשׁ (*anash*) refers to confiscation or amercing, which involves imposing a fine. It is noted in the context of Ezra 7:26. The entries indicate that it is related to the concept of fining, with some lexicons emphasizing its use in legal or punitive contexts.
עֲנָשׁ n.[m.] amercing, confiscation;—cstr. Ezr 7:26.
ref
H6065 עֲנָשׁ, עֲנַשׁ
6065 `anash an-ash'
(Aramaic) corresponding to 6066; a mulct:--confiscation.
see HEBREW for 06066
עֲנָשׁ (a.nash) — confiscation.
v
1) (CLBL) to fine
2) (BDB/TWOT) confiscation, fining, amercing
Adj | N-ms — Preposition · noun common both singular constructAR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
נְכַס (nekhas) refers to wealth, riches, or property, as noted in various lexicons. It is an Aramaic term corresponding to נֶ֫כֶס (ne.khes), which also means wealth. The entries consistently emphasize its association with material goods.
[נְכַס] n.[m.], pl. riches, property
base
H5232 נְכַס
5232 nkac nek-as'
(Aramaic) corresponding to 5233:--goods.
see HEBREW for 05233
נְכַס (ne.khas) — wealth.
riches, property
Aramaic of ne.khes (נֶ֫כֶס "wealth" H5233)
Adj — Noun common · masculine plural absoluteANcmpa
אֱסוּר (ecuwr) refers to a bond or imprisonment. It is derived from the Aramaic word for 'bond' and is associated with the concept of being bound or confined. The entries consistently emphasize its meaning related to bands or imprisonment without significant disagreement.
אֱסוּר n.[m.] band, bond
base
H613 אֱסוּר
613 'ecuwr es-oor'
(Aramaic) corresponding to 612:--band, imprisonment.
see HEBREW for 0612
אֱסוּר (e.sur) — bond.
band, bond, imprisonment
Aramaic of e.sur (אֵסוּר "bond" H0612)
Adj | Prep | N-mp — Conjunction · preposition · noun common masculine plural absoluteAC/R/Ncmpa
im-priz'-'-n-ment.
See PUNISHMENTS; PRISON.